Aparampi catubbidha½ uppanna½ samud±c±ruppanna½ ±rammaº±dhiggahituppanna½ avikkhambhituppanna½ asam³hatuppannanti. Tattha vattam±nuppannameva samud±c±ruppanna½. Cakkh±d²na½ pana ±p±thagate ±rammaºe pubbabh±ge anuppajjam±nampi kilesaj±ta½ ±rammaºassa adhiggahitatt± eva aparabh±ge ekantena uppattito ±rammaº±dhiggahituppannanti vuccati. Samathavipassan±na½ aññataravasena avikkhambhita½ kilesaj±ta½ cittasantatiman±r³¼hampi uppattiniv±rakassa hetuno abh±v± avikkhambhituppanna½ n±ma. Samathavipassan±vasena pana vikkhambhitampi ariyamaggena asam³hatatt± uppattidhammata½ anat²tatt± asam³hatuppannanti vuccati. Tividhampi ceta½ ±rammaº±dhiggahit±vikkhambhit±sam³hatuppanna½ bh³miladdheneva saªgaha½ gacchat²ti veditabba½.
Iccetasmi½ vuttappabhede uppanne yadeta½ vattam±nabh³t±pagatok±sakatasamud±c±rasaªkh±ta½ uppanna½, ta½ amaggavajjhatt± kenaci maggañ±ºena pah±tabba½ na hoti. Ya½ paneta½ bh³miladdh±rammaº±dhiggahit±vikkhambhit±sam³hatasaªkh±ta½ uppanna½, tassa ta½ uppannabh±va½ n±sayam±na½ yasm± ta½ ta½ lokiyalokuttarañ±ºa½ uppajjati, tasm± ta½ sabbampi pah±tabba½ hot²ti. Eva½ ye maggo kilese pajahati, te sandh±ya “uppann±nan”ti-±di vutta½.
Atha maggakkhaºe katha½ anuppann±na½ kusal±na½ upp±d±ya bh±van± hoti, kathañca uppann±na½ µhitiy±ti? Maggappavattiy± eva. Maggo hi pavattam±no pubbe anuppannapubbatt± anuppanno n±ma vuccati. An±gatapubbañhi µh±na½ ±gantv± ananubh³tapubba½ v± ±rammaºa½ anubhavitv± vatt±ro bhavanti “an±gataµµh±na½ ±gatamha, ananubh³ta½ ±rammaºa½ anubhav±m±”ti. Y±vassa pavatti, ayameva µhiti n±m±ti µhitiy± bh±vet²tipi vattu½ vaµµati. Evametassa bhikkhuno ida½ lokuttaramaggakkhaºe ekameva v²riya½ “anuppann±na½ p±pak±na½ akusal±na½ dhamm±na½ anupp±d±y±”ti-±d²ni catt±ri n±m±ni labhati. Aya½ lokuttaramaggakkhaºe sammappadh±nakath±. Evamettha lokiyalokuttaramissak± sammappadh±n± niddiµµh±ti.
Samm±satiniddese k±yeti r³pak±ye. R³pak±yo hi idha aªgapaccaªg±na½ kes±d²nañca dhamm±na½ sam³haµµhena hatthik±yarathak±y±dayo viya k±yoti adhippeto. Yath± ca sam³haµµhena, eva½ kucchit±na½ ±yaµµhena. Kucchit±nañhi paramajegucch±na½ so ±yotipi k±yo. ¾yoti uppattideso. Tatr±ya½ vacanattho– ±yanti tatoti ±yo. Ke ±yanti? Kucchit± kes±dayo. Iti kucchit±na½ ±yoti k±yo.
K±y±nupass²ti k±ya½ anupassanas²lo, k±ya½ v± anupassam±no. K±yeti ca vatv±pi puna k±y±nupass²ti dutiya½ k±yaggahaºa½ asammissato vavatth±naghanavinibbhog±didassanattha½ katanti veditabba½. Tena na k±ye vedan±nupass² cittadhamm±nupass² v±, atha kho k±y±nupass²yev±ti k±yasaªkh±te vatthusmi½ k±y±nupassan±k±rasseva dassanena asammissato vavatth±na½ dassita½ hoti. Tath± na k±ye aªgapaccaªgavinimutta-ekadhamm±nupass², n±pi kesalom±divinimutta-itthipuris±nupass². Yopi cettha kesalom±diko bh³tup±d±yasam³hasaªkh±to k±yo, tatth±pi na bh³tup±d±yavinimutta-ekadhamm±nupass², atha kho rathasambh±r±nupassako viya aªgapaccaªgasam³h±nupass², nagar±vayav±nupassako viya kesalom±disam³h±nupass², kadalikkhandhapattavaµµivinibhujjako viya rittamuµµhiviniveµhako viya ca bh³tup±d±yasam³h±nupass²yev±ti sam³havaseneva k±yasaªkh±tassa vatthuno n±nappak±rato dassanena ghanavinibbhogo dassito hoti. Na hettha yath±vuttasam³havinimutto k±yo v± itth² v± puriso v± añño v± koci dhammo dissati, yath±vuttadhammasam³hamatteyeva pana tath± tath± satt± micch±bhinivesa½ karonti. Ten±hu por±º±–
“Ya½ passati na ta½ diµµha½, ya½ diµµha½ ta½ na passati;
apassa½ bajjhate m³¼ho, bajjham±no na muccat²”ti.
Ghanavinibbhog±didassanatthanti vutta½. ¾disaddena cettha ayampi attho veditabbo– ayañhi etasmi½ k±ye k±y±nupass²yeva, na aññadhamm±nupass². Ki½ vutta½ hoti? Yath± anudakabh³t±yapi mar²ciy± udak±nupassino honti, na eva½ aniccadukkh±natt±subhabh³teyeva imasmi½ k±ye niccasukhattasubhabh±v±nupass², atha kho k±y±nupass²
Aniccadukkh±natt±subh±k±rasam³h±nupass²yev±ti vutta½ hoti. Atha v± yv±ya½ mah±satipaµµh±ne “idha, bhikkhave, bhikkhu araññagato v± rukkham³lagato v±…pe… so satova assasat²”ti-±din± (d². ni. 2.374; ma. ni. 1.107) nayena ass±sapass±s±di cuººakaj±ta-aµµhikapariyos±no k±yo vutto, yo ca parato satipaµµh±nakath±ya½ “idhekacco pathav²k±ya½ aniccato anupassati, ±pok±ya½, tejok±ya½, v±yok±ya½, kesak±ya½, lomak±ya½, chavik±ya½, cammak±ya½, ma½sak±ya½, ruhirak±ya½, nh±ruk±ya½, aµµhik±ya½, aµµhimiñjak±yan”ti (paµi. ma. 3.35) k±yo vutto, tassa sabbassa imasmi½yeva k±ye anupassanato k±ye k±y±nupass²ti evampi attho daµµhabbo.
Atha v± k±ye ahanti v± mamanti v± eva½ gahetabbassa kassaci ananupassanato tassa tasseva pana kesalom±dikassa n±n±dhammasam³hassa anupassanato k±ye kes±didhammasam³hasaªkh±tak±y±nupass²ti evamattho daµµhabbo. Apica “imasmi½ k±ye aniccato anupassati, no niccato”ti-±din± anukkamena parato ±gatanayassa sabbasseva aniccalakkhaº±dino ±k±rasam³hasaªkh±tassa k±yassa anupassanatopi k±ye k±y±nupass²ti evampi attho daµµhabbo. Aya½ pana catusatipaµµh±nas±dh±raºo attho.
K±ye k±y±nupass²ti ass±sapass±sak±y±dike bahudh± vutte k±ye ekekak±y±nupass². Viharat²ti cat³su iriy±pathavih±resu aññataravih±rasam±yogaparid²panameta½, eka½ iriy±pathab±dhana½ aññena iriy±pathena vicchinditv± apatam±na½ att±na½ harati pavattet²ti attho. ¾t±p²ti k±yaparigg±hakav²riyasam±yogaparid²panameta½. So hi yasm± tasmi½ samaye ya½ ta½ v²riya½ t²su bhavesu kiles±na½ ±t±panato ±t±poti vuccati, tena samann±gato hoti tasm± “±t±p²”ti vuccati. Sampaj±noti k±yaparigg±hakena sampajaññasaªkh±tena ñ±ºena samann±gato. Satim±ti k±yaparigg±hik±ya satiy± samann±gato. Aya½ pana yasm± satiy± ±rammaºa½ pariggahetv± paññ±ya anupassati Na hi sativirahitassa anupassan± n±ma atthi. Tenev±ha– “satiñca khv±ha½, bhikkhave, sabbatthika½ vad±m²”ti (sa½. ni. 5.234). Tasm± ettha “k±ye k±y±nupass² viharat²”ti ett±vat± k±y±nupassan±satipaµµh±nakammaµµh±na½ vutta½ hoti. Atha v± yasm± an±t±pino antosaªkhepo antar±yakaro hoti, asampaj±no up±yapariggahe anup±yaparivajjane ca sammuyhati, muµµhassati up±y±paricc±ge anup±y±pariggahe ca asamattho hoti, tenassa ta½ kammaµµh±na½ na sampajjati, tasm± yesa½ dhamm±na½ ±nubh±vena ta½ sampajjati, tesa½ dassanattha½ “±t±p² sampaj±no satim±”ti ida½ vuttanti veditabba½.
Iti k±y±nupassan±satipaµµh±na½ sampayogaªgañca dassetv± id±ni pah±naªga½ dassetu½ vineyya loke abhijjh±domanassanti vutta½. Tattha vineyy±ti tadaªgavinayena v± vikkhambhanavinayena v± vinayitv±. Loketi yv±ya½ k±yo pubbe pariggahito, sveva idha lujjanapalujjanaµµhena loko n±ma. Tasmi½ loke abhijjha½ domanassañca pajahitv±ti attho. Yasm± panassa na k±yamatteyeva abhijjh±domanassa½ pah²yati, vedan±d²supi pah²yatiyeva, tasm± “pañcapi up±d±nakkhandh± loko”ti (vibha. 362) vibhaªge vutta½. Lokasaªkh±tatt±yeva tesa½ dhamm±na½ atthuddh±ravaseneta½ vuttanti veditabba½. Ya½ pan±ha– “tattha katamo loko (vibha. 538), sveva k±yo loko”ti ayamevettha attho. Abhijjh±domanassanti ca sam±setv± vutta½. Sa½yuttaªguttarap±µhantaresu pana visu½ katv± paµhanti. S± pana abhijjh±yanti patthayanti et±ya, saya½ v± abhijjh±yati, abhijjh±yanamattameva v± es±ti abhijjh±. Yasm± panettha abhijjh±gahaºena k±macchando, domanassagahaºena by±p±do saªgaha½ gacchati, tasm± n²varaºapariy±pannabalavadhammadvayadassanena n²varaºappah±na½ vutta½ hot²ti veditabba½.
Visesena panettha abhijjh±vinayena k±yasampattim³lakassa anurodhassa, domanassavinayena k±yavipattim³lakassa virodhassa, abhijjh±vinayena ca k±ye abhiratiy±, domanassavinayena k±yabh±van±ya anabhiratiy±, abhijjh±vinayena k±ye abh³t±na½ subhasukhabh±v±d²na½ pakkhepassa, domanassavinayena k±ye bh³t±na½ asubh±sukhabh±v±d²na½ apanayanassa pah±na½ vutta½. Tena yog±vacarassa yog±nubh±vo yogasamatthat± ca d²pit± hoti. Yog±nubh±vo hi esa, yadaya½ anurodhavirodhavippamutto aratiratisaho abh³tapakkhepabh³t±panayanavirahito ca hoti. Anurodhavirodhavippamutto cesa aratiratisaho abh³ta½ apakkhipanto bh³tañca anapanento yogasamattho hot²ti.
Aparo nayo– “k±ye k±y±nupass²”ti ettha anupassan±ya kammaµµh±na½ vutta½. “Viharat²”ti ettha vuttavih±rena kammaµµh±nikassa k±yapariharaºa½. “¾t±p²”ti-±d²su ±t±pena sammappadh±na½, satisampajaññena sabbatthakakammaµµh±na½, kammaµµh±napariharaº³p±yo v±. Satiy± v± k±y±nupassan±vasena paµiladdhasamatho, sampajaññena vipassan±, abhijjh±domanassavinayena bh±van±phala½ vuttanti veditabba½.
Vedan±su vedan±nupass²ti-±d²su ca vedan±d²na½ puna vacane payojana½ k±y±nupassan±ya½ vuttanayeneva yath±yoga½ yojetv± veditabba½. Aya½ pana as±dh±raºattho– sukh±d²su anekappabhed±su vedan±su visu½ visu½ anicc±dito ekekavedan±nupass²ti, sar±g±dike so¼asappabhede citte visu½ visu½ anicc±dito ekekacitt±nupass²ti, k±yavedan±citt±ni µhapetv± sesatebh³makadhammesu visu½ visu½ anicc±dito ekekadhamm±nupass²ti, satipaµµh±nasuttante (d². ni. 2.382; ma. ni. 1.115) vuttanayena n²varaº±didhamm±nupass²ti v±. Ettha ca “k±ye”ti ekavacana½ sar²rassa ekatt±, “citte”ti ekavacana½ cittassa sabh±vabhed±bh±vato j±tiggahaºena katanti veditabba½. Yath± ca vedan±dayo anupassitabb±, tath± anupassanto vedan±su vedan±nupass², citte citt±nupass², dhammesu dhamm±nupass²ti veditabbo. Katha½ t±va vedan± anupassitabb±? Sukh± t±va vedan± dukkhato, dukkh± vedan± sallato, adukkhamasukh± vedan± aniccato anupassitabb±. Yath±ha–
“Yo sukha½ dukkhato adda, dukkhamaddakkhi sallato;
adukkhamasukha½ santa½, addakkhi na½ aniccato;
sa ve sammaddaso bhikkhu, parij±n±ti vedan±”ti. (Sa½. ni. 4.253).
Sabb± eva cet± dukkhatopi anupassitabb±. Vuttañheta½ “ya½kiñci vedayita½, sabba½ ta½ dukkhasminti vad±m²”ti (sa½. ni. 4.259). Sukhadukkhatopi ca anupassitabb±. Yath±ha– “sukh± vedan± µhitisukh± vipariº±madukkh±. Dukkh± vedan± µhitidukkh± vipariº±masukh±. Adukkhamasukh± vedan± ñ±ºasukh± aññ±ºadukkh±”ti (ma. ni. 1.465). Apica anicc±disatta-anupassan±vasen±pi anupassitabb±.
Cittadhammesupi citta½ t±va ±rammaº±dhipatisahaj±tabh³mikammavip±kakiriy±din±nattabhed±na½ anicc±disatta-anupassan±na½ sar±g±diso¼asabhed±nañca vasena anupassitabba½, dhamm± salakkhaºas±maññalakkhaº±na½ suññat±dhammassa anicc±disatta-anupassan±na½ sant±sant±d²nañca vasena anupassitabb±. K±mañcettha yassa k±yasaªkh±te loke abhijjh±domanassa½ pah²na½, tassa vedan±dilokesupi ta½ pah²nameva, n±n±puggalavasena pana n±n±kkhaºikasatipaµµh±nabh±van±vasena ca sabbattha vutta½. Yato v± ekattha pah²na½, sesesupi pah²na½ hoti. Tenevassa tattha pah±nadassanatthampi eva½ vuttanti veditabba½.